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World of Thought
We have demarcated the spheres of social and religious life; and we are prepared to believe that religion is a matter of individual faith and observance and individual ideas of spiritual aims. Religion was not so individual-based in ancient days. That is why, perhaps, a revolution in religion was likely to shake up the entire social life of a people. Ancient history bears testimony as to how Buddhist religion affected society as a whole, especially after its propagation from the ruling throne. Castos and their specific duties had no place in Buddha's religious thinking; and since ho held life to be an existence rooted in misery, compassion and complete renunciation came to dominate the general tendency of the people influenced by his thoughts and teaching. The picture changed by the revival of Brahmanism in a new form. From the social angle it is plain that the Brahmanism is based on the division of society into clearly defined castes and of life into distinct stages to which specific duties and obligations are related under the banner of religion. Kālidāsa has advocated the superiority of this social religion founded on four castes and four stages of life (varnaäśraina-dharma) in his writings. This may be regarded as Kālidāsa's personal contribution to the revival of new Brahmanism.
The Gilā states that the division of society into four castes is really due to inherent qualifications and the occupations people have as individuals.52 Individual qualities come by hereditary transmission; and the environment and surroundings in which a person is reared and brought up, the training and education he receives, determinc his capacity, ability and skill for a particular kind of work and profession. Hereditary qualities and environmental influences give a decided direction to an individual's personal and social duty which is called the religion of the caste. Whatever that duty may be, accepting it without grudge and executing it to the best of one's ability ensures the good of the individual and is beneficial to the society as well.53 This is the meaning of the Gītā's doctrine; and it may be presumed that Kalidāsa took the social doctrine in the same light. The kings described by Kālidāsa adhered scrupulously to their Ksatriya-dharma, and understood that the weapon and power placed in their hands were meant for the 'protection of the distressed', for fremoving fear from the minds of the oppressed and tortured', and for giving them the feeling of safety and security.54 The fisherman in the Sakuntala55 states without mincing words that the duties which have come to a person on account of his caste and social position have to be accepted as such even if others thought his profession to be reprehensible; in fact, the profession can never be a clue to person's character; else, a Vedic Brahmin who has to slaughter an animal in a sacrifice will have to be dubbed as a merciless butcher ! It is, at least, clear from the example that all sections of people in the society were willing to accept and follow their caste duties.
Fulfilling caste duties and obligations was an individual responsibility. But the king was expected to see that this was done. The Raghu kings and Dusyanta are shown as paying their personal attention to this obligation. The family priest of
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